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In the same manner, consumption as a form of devotion and the corruption that infiltrates the body in the form of disease or sin; and the determination to remove these corruptions in the body can be aided with these forms of icons and San Juan argues that the discharge of corruption of the body can be seen as a holy endeavor and icons have precedent of aiding in that removal. Finally, that leads to SChefferr and the notion of cannibalism. This ties into all the other readings and possibly the figure because of the Scheffer's focus of cannibalism being a symptom of corruption which is only remedied by an icon that removes that sinful corruption.

This object connects to our module of Consumption this week because of how we have viewed consumption and it's relationship to the icon/copy of the icon that Vikan had enumerated in his article. Vikan also refers to 'eulogaie' which serve for the pilgrim the "blessing" which demarcated contact with holy relics, places, etc. This figure looks to be engraved, possibly connecting another aspect of consumption, where some icon copies were engraved into consumable forms of the icon, bringing the same relief and ecclesiastic power as devotion to these icons could bring. That connects to Bynum's extensive article utilizing consumption--or the lack thereof--as a tool of faith and devotion amongst female devotees. In the same manner, consumption as a form of devotion and the corruption that infiltrates the body in the form of disease or sin; and the determination to remove these corruptions in the body can be aided with these forms of icons and San Juan argues that the discharge of corruption of the body can be seen as a holy endeavor and icons have precedent of aiding in that removal. Finally, that leads to SChefferr and the notion of cannibalism. This ties into all the other readings and possibly the figure because of the Scheffer's focus of cannibalism being a symptom of corruption which is only remedied by an icon that removes that sinful corruption.